The study features the five most important and most efficacious themes of Western spirituality in their ancient historical origins and in their unfolding up to early modernity: Divine names, Microkosmos-Makrokosmos, theories of creation, the idea of spiritual spaces, and the concepts of eschatological history.

An inspired gathering of religious writings that reveals the "divine reality" common to all faiths, collected by Aldous Huxley "The Perennial Philosophy," Aldous Huxley writes, "may be found among the traditional lore of peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions." With great wit and stunning intellect—drawing on a diverse array of faiths, including Zen Buddhism, Hinduism, Taoism, Christian mysticism, and Islam—Huxley examines the spiritual beliefs of various religious traditions and explains how they are united by a common human yearning to experience the divine. The Perennial Philosophy includes selections from Meister Eckhart, Rumi, and Lao Tzu, as well as the Bhagavad Gita, Tibetan Book of the Dead, Diamond Sutra, and Upanishads, among many others.

The search for an eternal wisdom of divine origin, transmitted from the very dawn of humanity, but fragmented and partially lost, is a recurring theme in the history of Western esotericism. This theme was notably expressed at the beginnning of the 20th century by a form of thought called Traditionalism, above all from the moment that the French author René Guénon became it became its spokesman with his anti-modernist writings. The term Perennialism, however, refers more specifically to the form this though has taken in the United States, as represented primarily by Frithjof Schuon and his followers, namely, Seyyed Hossein Nasr, Huston Smith, and a second generation of writers such as James Cutsinger. Frithjob Schuon is regarded as a thinker who gave perennialist philosophy its definitive synthesis, and as the first perennialist to assume an initiatory function. Founder and spiritual master of a neo-Sufi order in the United States, Schuon based his perspective on the intellect and on the nature of things, and he oriented his own teaching toward an esoterism per se, personified by the Virgin Mary. The idea of religio perennis or sophia perennis, a set of metaphysical principles revealed by heaven and partially restored by each genuine founder of a new religion, became, in Schuon's metaphysics, the "transcendent unity" present in the essential core of every religion. This metaphysical view and the spiritual method introduced by Schuon were adapted by two of his followers, the Iranian professor Seyyed Hossein Nasr, an authority in Islamic Studies, and the American scholar Huston Smith, who specialized more in transpersonal experiences. Ananda K. Coomaraswamy is an independent figure among American perennialists, but shares their perspectives. This new meaning of "esoterism," in contrast to "esotericism," applies to certain currents in Western culture that are historically related and show certain simularities, and that point toward a religionist approach to the study of religions - an approach that is often criticized in academic circles. -- from back cover.

In Philosophia Perennis, series 1, the perennial philosophy, the timeless laws of existence-Osho speaks on the ancient but little-known teachings of Pythagoras, his Golden Verses. Pythagoras' name is primarily associated with mathematics, but here we have a different picture: Pythagoras as the explorer of inner consciousness as well as of the outer world; a synthesis between the rational West and the mystic East, who taught both religion and science in his mystery school. Not only does Osho introduce the reader to the wisdom of Pythagoras, he also includes a discourse on the two laws of Pythagoras-necessity and power. Osho brings his insight to topics such as politics, love and meditation, obedience and surrender.

This introduction to the writings of Frithjof Schuon (1907-1998), the pre-eminent spokesman of the Perennialist or Traditionalist school of comparative religious thought, is the first book to present a comprehensive study of his intellectual and spiritual message. In addition to a clear explanation of Schuon's message of metaphysics and the great religions, Oldmeadow includes an overview of Schuon's paintings and poetry, and insights on prayer and virtue in the spiritual life.

In an enlightening dialogue with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the original inspiration of phenomenology was nothing other than the primordial insight of philosophy itself, the foundation of philosophia perennis. His radical rethinking of the phenomenological method results in a universal, objectivist philosophy in direct continuity with Plato, Aristotle and Augustine. In order to validate the classical claim to know autonomous being, the author defends Husserl's methodological principle "Back to things themselves" from empiricist and idealist critics, including the later Husserl, and replies to the arguments of Kant which attempt to discredit the knowability of things in themselves. Originally published in 1982, this book culminates in a phenomenological and critical unfolding of the Augustinian cogito, as giving access to immutable truth about necessary essences and the real existence of personal being.

I hope that this book will be widely read, and I especially commend it to four classes of persons: I. For myself I have come across nothing more important than M. Marcel’s writings here and elsewhere on the problem of metaphysics. I say problem advisedly: for we are all of us these days in the end puzzled as to what exactly metaphysics is. The strict Thomist has his answer: so has the positivist: so too the Biblical theologian who is much too ready to find in the decay of ontology an argument for the authenticity of ‘Biblical perspectives’. M. Marcel was trained in the tradition of idealism: and he knew the influence both of Bergsen and of W. E. Hocking. His conversation with himself certainly betrays their influences: but it is of far wider significance. Professor Ayer and Dr. E. L. Mascall have their answer to the question what ontology is: they have their formulae. Marcel probes beneath these answers; for him ontology is much more than a body of doctrine. It is the intellectual expression of the human situation; what is expressed in the syllogisms of, for instance, Père Garrigou-Lagrange, is valid only in so far as it catches and summarises the very being of man and the universe, as that being is lived through and met with by man in his pilgrimage through life. I find as I read M. Marcel that the frontiers are blurred reflection, metaphysics, spirituality. And that is the strength of his seemingly inconsequent method. In a way he is too wise to suppose that the arguments of the philosophia perennis are enough in their abstract form to convince a man; they only carry conviction in relation to a whole experience of life of which they are the expression. The issues between the Thomist, the positivist, the idealist are not issues simply of doctrine but of life; and to see what they are, one must probe, stretching language beyond the frontiers of poetry, somehow to convey the issues as things through which men live. 2. The book should be studied closely by the moralist whether he be philosopher or moral theologian. Where some of the most familiar ethical ideas are concerned, Marcel reminds us of their ‘inside’ when we so often in our discussion think simply of their ‘outside’. What is a promise? We have our answer pat, our formula which permits us to go on with the discussion of our obligations to keep the promises we have made and so on. We don’t wait to probe. I find myself inevitably using that word ‘probe’ again and again in connection with M. Marcel: for what he does is to probe the unsuspected profundities of the familiar. Most professional students of ethics are morally philistine, men who give little time to penetrating the ‘inside’ of the ideas they are handling. And there Marcel pulls them up short. 3. The book should be widely read by the many Christian ‘fellow-travellers’ of today, those who follow, as it were, afar off the Christian way without themselves coming yet to the point of an act of faith in the Crucified. Its very incompleteness will respond to their groping anxiety, and it will enrich their vision of life. And this it can do because it eschews dogmatic exposition seeking rather to shew the inside of the truly Christian way of life. Fidelity, hope, charity, mystery—these are fundamental categories of the Christian way: and of all these Marcel has much to say, which is in every way fresh and yet at the same time rooted in the tradition of Catholic Christianity. The reader of such a work as Albert Camus’ La Peste, with its preoccupation with the problem of an atheistic sanctity, will understand M. Marcel. In a way he challenges the possibility of Camus’ vision; and he does so not on dogmatic grounds but by an analysis of holiness and goodness which shews indirectly their inseparability from acknowledgment of the all-embracing mystery of God. An age which has known evil as ours has and does still know it, is inevitably interested in goodness; and it is with goodness, as something inevitably issuing out of God because a gift from him, that Marcel’s studies deal. 4. And lastly I commend this book because at a time when minuteness and subtlety of mind are too often the prerogatives of the light-heartedly destructive, he reminds us that a true minuteness and a true intellectual subtlety are rooted in humility and purity of heart, and manifest the soil in which they are nourished by graciousness whose charm none can escape and a strength of argument which none can break.

What does it mean to be a human being created in the image of God? Mark Perry defines man and woman according to the guiding images of an archetypal human being and helps us to rediscover the innate grandeur of the human state in the diverse arenas of spirituality, psychology, sociology, art, and love. He also examines what the distortion of this archetype entails, but the better to highlight the excellence of man's divine kingship. Book jacket.

Aldous Huxley and Alternative Spirituality offers an incisive analysis of the full range of Huxley’s spiritual interests, spanning both mysticism (neo-Vedanta, Taoism, Mahayana and Zen Buddhism) and Western esotericism (mesmerism, spiritualism, the paranormal). Jake Poller examines how Huxley’s shifting spiritual convictions influenced his fiction, such as his depiction of the body and sex, and reveals how Huxley’s use of psychedelic substances affected his spiritual convictions, resulting in a Tantric turn in his work. Poller demonstrates how Huxley’s vision of a new alternative spirituality in Island, in which the Palanese select their beliefs from different religious traditions, anticipates the New Age spiritual supermarket and traces the profound influence of Huxley’s ideas on the spiritual seekers of the twentieth century and beyond.

A Bloody and Barbarous God investigates the relationship between gnosticism, a system of thought that argues that the cosmos is evil and that the human spirit must strive for liberation from manifest existence, and the perennial philosophy, a study of the highest common factor in all esoteric religions, and how these traditions have influenced the later novels of Cormac McCarthy, namely, Blood Meridian, All the Pretty Horses, The Crossing, Cities of the Plain, No Country for Old Men, and The Road. Mundik argues that McCarthy continually strives to evolve an explanatory theodicy throughout his work, and that his novels are, to a lesser or greater extent, concerned with the meaning of human existence in relation to the presence of evil and the nature of the divine.